Can an active, practicing Mormon also be a political liberal? Yes.
In today’s Deseret News, Professor Ralph Hancock, from BYU, asked and answered this question. Though he’s a conservative, Professor Hancock likewise answered the question in the affirmative. Mormons can be liberals, liberals can be Mormons. We Mormons tend not to be liberals, but as I’ve written before, that’s probably more a matter of geography than ideology. Utah’s very Mormon, very Western, and very conservative. But Wyoming and Montana are not Mormon states, and are also very conservative. They’re all western states, and westerners tend to vote Republican, often for reasons having to do with land-use issues unrelated to religion. I’m a Utahn, a practicing and believing Latter-day Saint, and a committed liberal. I don’t see those positions as being remotely incompatible. On the contrary; I’m a liberal because I’m a Mormon.
Say what? Yep. As a Mormon, I believe that the Book of Mormon is holy scripture. And in the Book of Mormon, evil is consistently identified with a lack of charity, with a failure to care for the poor and needy. Greedy selfishness was the sin of the Gadianton robbers, for example, the über villains of the last half of the Book of Mormon. It was the primary reason the Nephites fell. A haughty unwillingness to succor the poor is even the primary sin of Sodom (Ezekial 16: 49-50), and not sexual sin, as is commonly supposed. Above all, I believe in the great sermon by King Benjamin in the Book of Mormon, found in Mosiah chapters 2-4. Benjamin says clearly that even suggesting that poor people are poor because of bad choices they’ve made in their lives is sinful (Mosiah 4: 17-21). We’re all of us beggars before God.
Professor Hancock, of course, disagrees that programs in which a central government attempts to alleviate poverty are what the Book of Mormon is talking about:
Where I disagree with my Mormon liberal colleague is in his rather capacious confidence that a federally driven police of welfare aid and income redistribution is an effective means of lifting up the disadvantaged. Davis observes that a root meaning of the word “liberal” is “generous,” and since generosity is a Christian virtue, a more liberal welfare state is more generous and more Christian.
I leave it to readers to scrutinize each step in this logic; I simply note that Christian charity seeks the good of the whole person and considers material well-being in the context of moral and spiritual edification. It addresses the body by addressing the soul.
I would respond as follows. First of all, a Christian charity that ‘seeks the good of the whole person,’ is a Christian charity that extends from the premise that faults in ‘the whole person’ are what have left him/her poor. That’s pretty much exactly the kind of attitude that King Benjamin proscribes. Poor people tend not to be much interested in ‘moral and spiritual edification.’ They want to become less poor. If they have to listen to well-meaning platitudes along the way, fine, but mostly they want help. Paternalistic head patting has no place in policies alleviating poverty.
Let me be specific. I believe that what the vast majority of poor people really want is a job and a paycheck. So first and foremost, I support raising the minimum wage, making it possible for a hard working person to support his/her family. If a single parent wants a job, I support providing child care assistance. I support, short term, subsidizing housing, and for families struggling to make ends meet, food stamps as a temporary aid program. If a person struggles with a drug addiction, I think we’d be better off seeing his/her problems as a matter of public health, not criminality. And, of course, I think all citizens, of whatever country, have an absolute right to access to quality health care, preferably in a government-administered single-payer system. And I think that the richest country in the history of the world can and should do more to fight poverty internationally. Too many children go to bed hungry throughout the world. We can help, and should.
None of this is remotely incompatible with the values of the Restored Gospel. The notion that the scriptures preach private charity only, that the scriptures are anti-government is preposterous, ideological and naive.
Professor Hancock also decries what he calls “extreme lifestyle liberalism,” which he calls ‘amoral.’ We liberals, he says, embrace such extremes as gay marriage and abortion-on-demand, which in his view come from viewing people not as moral agents, but as products of their environments.
Gay marriage is now legal in 35 states, in the sense that courts continue to find bans on gay marriage unconstitutional, violative of the Fourteenth Amendment. My guess is that by this time next year, all fifty states will be performing same sex marriages. To favor expanding the blessings of marriage to all our brothers and sisters does not logically follow the proposition that human beings are products of our environments. On the contrary, it comes from viewing all people as moral agents, as citizens and therefore equals. But it’s an issue that’s soon to become moot anyway.
So once again, it comes down to abortion. And the disagreement between liberals, such as myself, and conservatives, like Professor Hancock, on abortion, arises from a natural and inevitable disagreement over natural law, over the rights pertaining to all citizens. A fetus grows inside a human body, in a womb especially (and miraculously) intended for that task. A woman has the right to make the most basic decisions regarding her own body. A fetus, however, might become a human being, with all the rights of personhood. So how do we balance those rights? Where does the right of the fetus to possibly become a person outweigh the rights of the woman to decide what will happen within her own body? Especially given the uncontestable reality that not all fetuses survive to term. Women’s bodies spontaneously and naturally abort far more fetuses than are artifically aborted medically. A baby is an infinitely precious and wonderful gift. A gift from God, I believe. But it’s naive and foolish to not admit that carrying a baby to term can have a serious physical impact on the body of the woman giving birth.
Nobody cheers an elective abortion. That decision is, I believe, never made lightly and rarely made irresponsibly. I remain convinced by President Clinton’s formulation, that elective abortion should be safe, rare, and legal.
But if we want to limit the number of elective abortions performed annually, let’s do it with compassion and kindness. Let’s help with job training, education, health care, child care, to give single moms a better chance to succeed. Let’s help. Let’s make adoption easier, cheaper, more frequent. And let’s see if we can join together in toning down the rhetoric of abortion. It’s not murder–certainly not in LDS theology, it isn’t. It’s a tragedy. Can we mourn abortion more than we condemn it?
So, yes, I’m a liberal and I’m a Mormon. I’m a liberal because I’m a Mormon and I’m a Mormon because I’m a liberal. And those positions aren’t remotely incompatible.